The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4 eBook

This eBook from the Gutenberg Project consists of approximately 1,582 pages of information about The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4.
who is free from desire or cupidity, who looks upon the universe as unenduring or as like an Aswattha tree, ever endued with birth, death and decrepitude, whose understanding is fixed on renunciation, and whose eyes are always directed towards his own faults, soon succeeds in emancipating himself from the bonds that bind him.[25] He that sees his soul void of smell, of taste and touch, of sound, of belongings, of vision, and unknowable, becomes emancipated.[26] He who sees his soul devoid of the attributes of the five elements to be without form and cause, to be really destitute of attributes though enjoying them, becomes emancipated.[27] Abandoning, with the aid of the understanding, all purposes relating to body and mind, one gradually attains to cessation of separate existence, like a fire unfed with fuel.[28] One who is freed from all impressions, who transcends all pairs of opposites, who is destitute of all belongings, and who uses all his senses under the guidance of penances, becomes emancipated.[29] Having become freed from all impressions, one then attains to Brahma which is Eternal and supreme, and tranquil, and stable, and enduring, and indestructible.  After this I shall declare the science of Yoga to which there is nothing superior, and how Yogins, by concentration, behold the perfect soul.[30] I shall declare the instructions regarding it duly.  Do thou learn from me those doors by which directing the soul within the body one beholds that which is without beginning and end.[31] Withdrawing the senses from their objects, one should fix the mind upon the soul; having previously undergone the severest austerities, one should practise that concentration of mind which leads to Emancipation.[32] Observant of penances and always practising concentration of mind, the learned Brahmana, endued with intelligence, should observe the precepts of the science of Yoga, beholding the soul in the body.  If the good man succeeds in concentrating the mind on the soul, he then, habituated to exclusive meditation, beholds the Supreme soul in his own soul.  Self-restrained, and always concentrated, and with all his senses completely conquered, the man of cleansed soul, in consequence of such complete concentration of mind, succeeds in beholding the soul by the soul.  As a person beholding some unseen individual in a dream recognises him, saying,—­This is he,—­when he sees him after waking, after the same manner the good man having seen the Supreme Soul in the deep contemplation of Samadhi recognises it upon waking from Samadhi.[33] As one beholds the fibrous pith after extracting it from a blade of the Saccharum Munja, even so the Yogin beholds the soul, extracting it from the body.  The body has been called the Saccharum Munja, and the fibrous pith is said to stand for the soul.  This is the excellent illustration propounded by persons conversant with Yoga.  When the bearer of a body adequately beholds the soul in Yoga, he then has no one that is master
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4 from Project Gutenberg. Public domain.
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